Teaching Romans 7 after Trent: Michael Baius and his Lecture Hall on Concupiscence and Original Sin in Early Modern Louvain (1552–1589)
This article introduces a new corpus of sources relevant to the sixteenth-century Baianist controversy at the University of Louvain: student notes made during Michael Baius’ lectures on the Bible during the 1560s. The commentary on Romans 7 taught by the Royal Professor of Sacred Scripture contains...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
De Gruyter
2021
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| In: |
Journal of Early Modern Christianity
Year: 2021, Volume: 8, Issue: 2, Pages: 193-221 |
| IxTheo Classification: | HC New Testament KAG Church history 1500-1648; Reformation; humanism; Renaissance KDB Roman Catholic Church NBE Anthropology |
| Further subjects: | B
Council of Trent
B Michael Baius B Thomism B Augustinianism B University of Louvain B Romans B Concupiscence B student notes |
| Online Access: |
Presumably Free Access Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a This article introduces a new corpus of sources relevant to the sixteenth-century Baianist controversy at the University of Louvain: student notes made during Michael Baius’ lectures on the Bible during the 1560s. The commentary on Romans 7 taught by the Royal Professor of Sacred Scripture contains a discussion on the sinfulness of concupiscence, the effect of the Fall driving humankind to sin. A contested concept between Catholics and Protestants, the nature of concupiscentia also lies at the core of debates on the orthodoxy of Baius’ justification theology, both early modern and more recent. The professor’s lecture on Romans 7 is analysed against his published treatises, the censures (1565-1567) and papal bull (1567) condemning certain propositions as heretical, and the Tridentine Decree on Original Sin (1546). While Baius’ Augustinian revaluation of humanity’s wounded nature ( natura viciata ) moved away from the Thomistic conception of concupiscence as innate, but disordered, he did respect the boundaries set by the Council of Trent. Indeed, Baius taught his positive theology in the interstices between the educational application of the Tridentine Decrees and the gradual assertion of dominance by a renewed Thomism in Catholic orthodoxy. I argue that such a historical reading of Baius’ ideas is the key to avoid the earlier dogmatic assessments of his theology. | ||
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